Except. The argument that there were many teachers in Jerusalem, proves not that there were more congregations in Jerusalem than one, because there were then many gifted men, which were not officers, which yet occasionally instructed others, as Aquila did Apollos; therefore it seems they were only gifted persons, not officers.
Ans. 1. Grant that in those times there were many gifted men, not in office, which might occasionally instruct others, as Aquila did Apollos; yet it is further to be noted, that,
2. This instructing must be either private, or public; if private only, then the objection is of no force, (because these teachers instructed publicly;) if in public, then if this objection were of force, it would follow, that women might instruct publicly, because Priscilla, as well as Aquila, instructed Apollos.
3. The current of expositors say, that the seventy disciples were at Jerusalem among the one hundred and twenty, Acts i. 16, who were teachers by office.
III. From the variety of languages among the disciples at Jerusalem, it is evident there were more congregations than one in that one church: the diversity of languages among them is plainly mentioned in divers places, "And there were dwelling at Jerusalem, Jews, devout men out of every nation under heaven. Now every man heard them speak in his own language," &c., Acts ii. 5, 8-12. Now, of those that heard this variety of languages, and Peter's sermon thereupon, "They that gladly received his word, were baptized, and the same day there were added about three thousand souls," Acts ii. 41, which diversity of languages necessitated those members of the church of Jerusalem to enjoy the ordinances in divers distinct congregations in their own language. And that they might so do, the Spirit furnished the apostles, &c., with diversity of languages, which diversity of languages were as well for edification of them within the Church, as for a sign to them that were without.
Except. Though the Jews being dispersed were come in from other countries, yet they were all generally learned, and understood the Hebrew tongue, the language of their own nation, so that diversity of tongues proves not, that of necessity there must be distinct places to meet in.
Ans. 1. It is easier said than proved, that the Jews were so generally skilled in the Hebrew tongue, when, while they were scattered in Media and Parthia, and other places, they had no universities or schools of learning. Besides, it is not to be forgotten, that the proper language or dialect in those days in use among the Jews was Syriac; as appears by divers instances of Syriac words in the New Testament, as of the Jews' own terms: Acts i. 19, which "in their proper tongue, is called Aceldama;" John xix. 13. 17, Gabbatha, Golgotha, &c.; Mark xv. 34, Eloi, Eloi, lama-sabachthani; with divers other pure Syriac terms. Grant they did; yet,
2. There were in Jerusalem proselytes also, Romans, Cappadocians, Cretians, and Arabians, Acts ii. 10, 11; how could they be edified in the faith, if only one congregation, where nothing but Hebrew was spoken, met in Jerusalem; if so be there were not other congregations for men of other languages, that understood not the Hebrew tongue?
IV. From the manner of Christians' public meetings in those primitive times, both in the church of Jerusalem and in other churches. It is plain that the multitudes of Christians in Jerusalem, and other churches, could not possibly meet all together in one single congregation, inasmuch as they had no public temples, or capacious places for worship and partaking of all ordinances, (as we now have,) but private places, houses, chambers, or upper rooms, (as the unsettled state of the Church and troublesomeness of those times would permit,) which in all probability were of no great extent, nor any way able to contain in them so many thousand believers at once, as there were: "They met from house to house, to break bread," Acts ii. 46. "In an upper room the apostles with the women and brethren continued in prayer and supplication," Acts i. 12-14. We read of their meetings in the house of Mary, Acts xii. 12. In the school of one Tyrannus, Acts xix. 9. In an upper chamber at Troas, Acts xx. 8. In Paul's own hired house at Rome, Acts xxviii. 30, 31. In the house of Aquila and Priscilla, where the church met, therefore called the church in his house, Rom. xvi. 5; 1 Cor. xvi. 19. In the house of Nimphas, Col. iv. 15, and in the house of Archippus, Philem. 2. This was their manner of public meetings in the apostles' times: which also continued in the next ages, as saith Eusebius,[111] till, by indulgence of succeeding emperors, they had large churches, houses of public meeting erected for them.
To sum up all: 1. There were in the church at Jerusalem greater numbers of believers than could possibly meet at once to partake of all Christ's ordinances. 2. There were more church officers than one single congregation could need, or than could be fully employed therein, unless we will say, that they preached but seldom. 3. There was such diversity of languages among them, that they must needs rank themselves into several congregations, according to their languages, else he that spoke in one language to hearers of many several languages, would be a barbarian to them, and they to him. 4. Finally, their places of ordinary meeting were private, of small extent, incapable of containing so many thousands at once as there were believers; and by all these, how evident is it, that there must needs be granted that there were more congregations than one in this one church of Jerusalem!